In this book Graham Ward sets himself the challenging task of articulating the importance of theology and religion in a short introduction aimed at the educated reader. Given the impossibly wide potential scope of such a project, Ward situates the work against contemporary challenges—namely, secularism, scientific discoveries, and climate change. He thus sets out to show why theology and religion are important against the backdrop of today's problems.
Ward takes as his starting point the idea that religion has persevered as a fundamental and important part of human life. He thus takes a kind of anthropological approach, noting that of all animals only human beings engage in what would typically be called religious activity (1). Ward displays confidence here in the continuing relevance of religion, precisely because of his view that it is a distinctive part of being human. He also argues that tradition is inevitably part of religion and that such tradition must be dynamic rather than simply conservative in orientation (9). Ward also challenges approaches to distinguishing theology and religious studies that draw too sharp a dividing line between them, contending that studying the two together is the most insightful way forward (19).
Following the introduction laying out the broad context for the book, Ward begins the substance of his study by defining the present age in terms of secularism, defined in bureaucratic terms as providing a common default position for people in society (27). Ward describes secularism as a Western reality with its own belief systems (36). He argues, however, that today's age is more properly considered a “post-secular” age in which secularism has proven to be a weak worldview (43). This allows, Ward thinks, for a fairer consideration of religion among young people.
Ward argues in the second chapter that the purpose of religion and theology is less necessarily wrapped up with talking or explaining about God as it is “educational: to get at one of the well-springs of civilizations’ continual quests to express how the world appears to them” (46). God is of course fundamentally important but also fundamentally beyond our comprehension, and this is the paradox which for Ward lies at the heart of studying religion (49).
The next chapter looks at religion and its relationship with power, particularly but not exclusively with politics. This has been an inevitable reality for the whole history of religion, precisely because how power is held and wielded bears huge stakes (77). Ward deals with a variety of issues under this rubric of power, including the problem of evil, social justice, and the relationship between Christianity and Islam. He argues that better religious literacy among peoples and leaders might provide a better way of negotiating questions of religious power.
The final chapter deals with religion and contemporary science. Ward distinguishes religion and science by the kinds of questions they ask, with science asking “how” and religion asking “why” (97). He follows this discussion with illustrations of several scientific issues particularly relevant to religion today, namely, the body, neuroscience, and cosmology. Ward also engages with works of scientific futurism, such as Blade Runner, as well as the question of possible religious activities among animals.
Ward's book presents an effective discussion of religion and theology within the confines of a compact volume. Rather than trying to summarize everything, Ward presents a programmatic introduction followed by concise explorations of several issues he finds to be most relevant to the contemporary discourse. Inevitably, this approach has its limitations, as detailed following, but Ward exemplifies it well, and certain blind spots within the work do not distort the overall usefulness of the book.
The biggest limitation of the book is that it largely remains within a Eurocentric perspective, engaging with global issues mainly in the third chapter on religion and power. Given the degree to which Christianity has become a global religion, this issue arguably deserves more thorough treatment even in a slim volume such as Ward's. Some issues that have been divisive in the West, particularly questions of LGBT equality, also receive relatively little mention even as related issues such as the body and power are given central place. In addition, further attention to climate change in the science chapter would have been helpful, particularly given the way Pope Francis, Patriarch Bartholomew, and other religious leaders have focused on this set of issues.
This book would be useful for the undergraduate classroom in conjunction with primary sources that showcase the figures and arguments dealt with in Ward's various chapters. First-year undergraduates might require some assistance with Ward's vocabulary. On the whole, Ward presents a compelling and concisely argued portrait of theology and religion within today's context.
